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Journal articles on the topic 'New Testament Hermeneutics'

Author: Grafiati

Published: 7 June 2025

Last updated: 17 July 2025

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1

Joy, C. I. David. "Decolonizing the New Testament Texts: A Postcolonial Task." Journal for the Study of the New Testament 47, no. 1 (2024): 161–76. http://dx.doi.org/10.1177/0142064x241261706.

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This essay traces some of the major directions of New Testament interpretation, both in terms of a turn to empire and also specifically in India. Attention to the impact of empire in shaping the world and texts of the New Testament is argued to be a crucial development which provides an important foundation for postcolonial hermeneutics. Postcolonial hermeneutics is shown to be especially influential for interpreters in the Indian context, and various streams and trends within Indian biblical interpretation are presented. Decolonizing the New Testament texts will require such an empire-critica

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Nissen, Johannes. "Testament in Mission: The Use of the New Methodological and Hermeneutical Reflections." Mission Studies 21, no. 2 (2004): 167–99. http://dx.doi.org/10.1163/1573383042653695.

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AbstractAfter several introductory reflections, this article attempts to categorize the various ways of using the New Testament as a foundation for the church's missionary activity. Here the author argues that interpreters of the New Testament should avoid a "double reductionism," while aiming at a multidimensional interpretive approach. The Bible is not a single book with a single understanding of mission. Rather, it offers a variety of perspectives on what mission might look like. In a third part the author offers several hermeneutical observations, suggesting that "linear" hermeneutics shou

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Iverson, Kelly. "Book Review: New Testament Hermeneutics." Expository Times 121, no. 8 (2010): 412. http://dx.doi.org/10.1177/00145246101210080803.

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Hartenstein, Friedhelm. "Neutestamentliche Hermeneutik aus alttestamentlicher Sicht. Theologische Anmerkungen zum Entwurf von Ulrich Luz." Evangelische Theologie 77, no. 1 (2017): 57–70. http://dx.doi.org/10.14315/evth-2017-0108.

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Abstract Published in 2014, the Theologische Hermeneutik des Neuen Testaments (Theological Hermeneutics of the New Testament) by Ulrich Luz challenges its readers to a theological response through its intentionally personal accountability and its dialogical structure. This essay approaches the discussion from the perspective of the neighboring discipline of Old Testament scholarship. It reconstructs the basic intentions of Luz’s conception and tries to integrate it into the present theological landscape regarding the question of biblical hermeneutics (II./ III.). Afterwards it discusses Luz’s

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Peres, Imre. "Hermeneutic Modalities in the Exegesis and Theology of Petr Pokorný." COMMUNIO VIATORUM 65, no. 2 (2023): 114–28. http://dx.doi.org/10.14712/00103713.2023.2.3.

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Petr Pokorný (1933-2020) was a long-time professor of New Testament at the Evangelical Theological Faculty of Charles University in Prague. He authored a number of books and studies in which he dealt directly and indirectly with hermeneutical issues important for the proper understanding and reliable interpretation of the biblical text. In 2005, in collaboration with 12 other authors, he published a kind of hermeneutical compendium, or rather a modality of the hermeneutical approach to Scripture, entitled Hermeneutics as a Theory of Understanding from Basic Questions of Language to the Interpr

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Byrskog, Samuel. "Memory and Hermeneutics – Concluding Reflections." Svensk Teologisk Kvartalskrift 99, no. 2 (2023): 179–90. http://dx.doi.org/10.51619/stk.v99i2.25196.

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This response presents the reason for studying memory and hermeneutics in depth and employs hermeneutical categories of memory to discuss the contributions of four prominent New Testament scholars. The motive for selecting memory and hermeneutics as the topic of more profound study has to do both with the different phases of my academic life and environment, moving from historical research as an activity of distanced reconstruction of the past to approaching it as a more subtle negotiation with the past in the present, as well as with an increasing awareness of the inherently hermeneutical dim

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Dolgopolski, Sergey. "Suspending New Testament: Do the Two Talmuds Belong to Hermeneutics of Texts?" Studia Humana 6, no. 2 (2017): 46–64. http://dx.doi.org/10.1515/sh-2017-0011.

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Abstract The paper explores the role of competing notions of what does it mean to have a testament of the law of the past in Christian and Rabbinic corpora of text and thought. The argument probes and renegotiates the complex relationships of the Christian suspension of Old Testament by the New Testament and the Rabbinic suspension of (any) new testament in the two Talmudim. It consequently draws implications of that analysis for understanding the relationships of the two Talmudim to the tradition of hermeneutics of texts, as influenced as the latter has been by theological and literary approa

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Enis, Larry L. "Biblical Interpretation among African-American New Testament Scholars." Currents in Biblical Research 4, no. 1 (2005): 57–82. http://dx.doi.org/10.1177/1476993x05055640.

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Given the small, but growing, number of ethnic minorities in the field of biblical studies, the issue of African-American biblical hermeneutics has received only marginal attention in scholarly journals. In an effort to discern major themes and objectives among these interpreters, this article surveys published works by African Americans who have attained either a PhD or ThD in the New Testament. In this study, six areas of particular interest emerged: hermeneutics, the black presence in the New Testament, Paul, the Gospels, the epistle of James, and Revelation. Moreover, this investigation wi

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Smith, Dain Alexander. "Intertextuality and Hermeneutic Phenomenology: Finding Hermeneutical Clarity in the Diversity of New Testament Scholarship." Horizons in Biblical Theology 44, no. 2 (2022): 228–55. http://dx.doi.org/10.1163/18712207-12341454.

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Abstract The field of intertextuality in biblical and theological scholarship is theoretically complex and diverse. The prevailing differences among intertextual interpreters produce this question: is there a hermeneutical theory that can clarify the diverse field of intertextuality? In order to answer this question, this essay interacts with hermeneutic phenomenology to demonstrate a common hermeneutical thread that clarifies the diversity of intertextual analysis. First, I delineate the foundations of intertextual theory in order to demonstrate how those foundations lead interpreters in a sp

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Nyende, Peter. "Puzzling Apostolic Hermeneutics of the Old Testament as Theological Hermeneutics." Horizons in Biblical Theology 38, no. 2 (2016): 221–34. http://dx.doi.org/10.1163/18712207-12341334.

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In this article, I argue that puzzling apostolic interpretations of some Old Testament messages as fulfilled in specific New Testament contexts, to which the Old Testa-ment messages do not apparently refer, are actually applications of the Old Testament messages to apostolic times. These applications are informed by a view of God, distinctively manifest in prophecy, which understands him to speak in ways commensurate with his foreknowledge and purposes, with the result that what he has said has multiple references beyond the single initial one. This view of God is presupposed by the apostles’

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Vrangbæk, Christian Houth, Eva Elisabeth Houth Vrangbæk, and Jacob Mortensen. "Old Wine in New Wineskins: Applying Computational Methods in New Testament Hermeneutics." Religions 16, no. 1 (2024): 28. https://doi.org/10.3390/rel16010028.

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New Testament studies has over the past years seen an increase in the use of digital methods, but some of the more advanced methods still lack proper integration. This article explores some of the advantages and disadvantages in employing computational/algorithmic approaches, such as so-called semantic models of word embedding and topic modelling analysis. The article is structured into three main parts. The first part (1) introduces the reader to the field of computational studies in literary, historical, and religious research areas and outlines the computational methods, namely topic modell

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Denton, Donald L. "Being Interpreted by the Parables." Journal for the Study of the Historical Jesus 13, no. 2-3 (2015): 232–54. http://dx.doi.org/10.1163/17455197-01302004.

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N.T. Wright’s historical Jesus work, along with his approach to New Testament studies generally, is informed by a hermeneutic grounded in a critically realistic epistemology. This latter can appropriately be considered a hermeneutical epistemology, and its impact on both Jesus studies and parables interpretation is evident in Wright’s work. It is of course grounded in the cognitional theory of Bernard Lonergan, but may be furthered by the holistic historiography derived from observations of R.G. Collingwood, as well as the phenomenological-hermeneutical tradition represented by Heidegger and G

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Sargent, Benjamin. "New directions in early Christian hermeneutics and distanciation." Theology 120, no. 6 (2017): 424–31. http://dx.doi.org/10.1177/0040571x17719674.

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Distanciation is arguably the most important hermeneutical issue concerning the interpretation of the Bible in the Church today. After describing some recent contributions to the problem of distanciation, this article seeks to explore distanciation theologically with the help of hermeneutical insights from research into the earliest Christian interpretation of the Bible: the use of Scripture in the New Testament.

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Merenkov, G. A., and M. M. Ivanchuk. "The problem of interpreting and resolving moral issues in human life using a christocentric approach." Shidnoevropejskij zurnal vnutrisnoi ta simejnoi medicini 2024, no. 2 (2024): 112–16. http://dx.doi.org/10.15407/internalmed2024.02.112.

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This study aims to determine whether the Adventist view of Scripture aligns with that of Jesus and the apostles or if it represents a unique perspective specific to this denomination. It seeks to ascertain whether the hermeneutical principles followed by Adventists are truly consistent with those of the apostles. To address this, a comparative analysis of New Testament and Adventist hermeneutics is conducted. In conclusion, both New Testament and Adventist hermeneutics share similarities, primarily in their emphasis on the centrality of Scripture. Both approaches view the Bible not as a collec

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Barton, Stephen C. "New Testament Interpretation as Performance." Scottish Journal of Theology 52, no. 2 (1999): 179–208. http://dx.doi.org/10.1017/s0036930600053618.

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In recent study of the nature of NT interpretation, considerable attention in certain circles has been given to the possibility that there is one metaphor that is particularly appropriate for articulating what NT interpretation involves. It is the metaphor ofperformance. The purpose of this paper is to describe and develop this proposal and to give an assessment of it. To my knowledge, this is a task in biblical hermeneutics that has only just begun. If we ask why this is so, one possible answer lies in the fact that the proposal comes in the main from systematic and patristic theologians and

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Punt, Jeremy. "Lilly Nortjé-Meyer’s (En)Gendered New Testament Hermeneutics: Theory, Practice, Engagement." Neotestamentica 53, no. 2 (2019): 231–48. http://dx.doi.org/10.1353/neo.2019.0017.

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Stenschke, Christoph. "Focus on the Message: New Testament: Hermeneutics, Exegesis and Methods." Biblical Interpretation 20, no. 1-2 (2012): 176–77. http://dx.doi.org/10.1163/156851510x524520.

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Denusyuk, Eduard. "The Idea of History and Worldview in N.T. Wright Hermeneutics." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (2021): 111–36. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.5.

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N.T. Wright, who represents the New Perspective on Paul, applies philosophical construct of critical realism to the study of the New Testament text. This article explores how N.T. Wright approaches the study of the person of Jesus Christ and his teaching in the context of ancient Judaism, and Apostle Paul’s theology and its application in the early Christian communities. A special attention is paid to the essential works of N.T. Wright, in which he describes epistemology applied to the New Testament studies. This article synchronously explores two main concepts – worldview and history – in the

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de Hulster, Izaak. "Imagination: A Hermeneutical Tool for the Study of the Hebrew Bible." Biblical Interpretation 18, no. 2 (2010): 114–36. http://dx.doi.org/10.1163/092725609x12586198053057.

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AbstractBiblical scholars use the word 'imagination' more and more often, but in different cases 'imagination' covers different concepts. In order to reach a more systematic application of 'imagination' in hermeneutics and Old Testament Studies in general, there is a need to explore the possible uses of 'imagination'. This article comprises: 1) a theoretical introduction extending what Barth and Steck wrote in their classical primer on exegetical methods; 2) a section on imagination and history; 3) a heuristic classifying survey of Brueggemann's use of the word 'imagination'; 4) a reflection o

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Hill II, Bracy. "Apocalyptic Lollards?: The Conservative Use of The Book of Daniel in the English Wycliffite Sermons." Church History and Religious Culture 90, no. 1 (2010): 1–23. http://dx.doi.org/10.1163/187124110x506518.

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AbstractToo frequently the biblical hermeneutics of the Lollards have been oversimplified and described as “sola scriptura” or “literal” for the purpose of comparison. Limited attention has been given to the hermeneutic of Scripture particularly that of the Old Testament, present in the Wycliffite homiletic tradition as espoused in the Middle English Wycliffite festial. Building on the work of Kantik Ghosh and Curtis V. Bostick, this study asserts that the Middle English Wycliffite sermons' focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament,

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Becker, Eve-Marie. "Paulus i Aarhus – fra Johannes Munck til nu." Dansk Teologisk Tidsskrift 80, no. 2-3 (2017): 81–93. http://dx.doi.org/10.7146/dtt.v80i2-3.106349.

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Recapitulating Johannes Munck’s most prominent international contribution to the field of Pauline exegesis, this article at the same time reflects upon the history of New Testament studies in Aarhus: from the time of Munck’s employment as professor of New Testament exegesis in 1938 to the founding of the Faculty of Theology in 1942 and up to his early death in 1965 as well as even more recent times. Munck’s interest in and view on Paul, however, not only provide insight into the history of Theology at Aarhus University: theycan also be seen as an eminent paradigm of New Testament research hist

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Enuwosa, Joseph. "African Cultural Hermeneutics: Interpreting the New Testament in a Cultural Context." Black Theology 3, no. 1 (2005): 86–96. http://dx.doi.org/10.1558/blth.3.1.86.65454.

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MacCammon, Linda. "Book Review: The Comical Doctrine: An Epistemology of New Testament Hermeneutics." Theological Studies 69, no. 3 (2008): 689–90. http://dx.doi.org/10.1177/004056390806900315.

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Hollingsworth, Andrew. "Beginning from the End: How Pannenberg’s Eschatological Ontology Can Offer a New Way to Place Jesus in the First Testament." Irish Theological Quarterly 87, no. 1 (2022): 36–49. http://dx.doi.org/10.1177/00211400211060645.

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I use insights from Wolfhart Pannenberg’s eschatological ontology to provide a new way of explaining how Jesus would genuinely be present in the Old, or First, Testament. Since the end of something is the logical priority in determining the fullness of that something’s meaning and identity, according to Pannenberg, then everything prior to the end awaits, or anticipates, its fullness of meaning and being. Using Pannenberg’s eschatological ontology, I argue that Jesus would first be present throughout the First Testament as he is anticipated by it. Second, I argue that the eschatological event

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Madubuko, John Chijioke. "Making a Case for Psychological Hermeneutics as a Method in New Testament Interpretation." Neotestamentica 56, no. 1 (2022): 87–107. http://dx.doi.org/10.1353/neo.2022.0001.

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Congdon, David W. "Demystifying the Program of Demythologizing: Rudolf Bultmann's Theological Hermeneutics." Harvard Theological Review 110, no. 1 (2016): 1–23. http://dx.doi.org/10.1017/s0017816016000365.

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More than seventy years after Rudolf Bultmann delivered his famous lecture on the topic of “New Testament and Mythology” in 1941—initially on April 21 in Frankfurt am Main and again on June 4 in Alpirsbach—the program of demythologizing is still widely misunderstood, perhaps more so now than ever. Erroneous views have gradually accreted around Bultmann's original hermeneutic, so that now what is generally criticized under the name of “demythologizing” bears little resemblance to the intended program.

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Appiah, John, and Daniel Berchie. "Use of David’s Story in Matthew 12:1-8: Appraisal of Jesus’ Hermeneutics." Oguaa Journal of Religion and Human Values 7, no. 2 (2024): 1–10. https://doi.org/10.47963/ojorhv.v7i2.1682.

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Scholars identify Jesus’ hermeneutical methodology of David’s example in Matthew 12:3-4 as (a) rabbinic hermeneutics and (b) typological hermeneutics. In all, Jesus is connected with David. Contemporary New Testament scholars understand Matthean Jesus’s use of the story of David as (1) Jesus has authority like David; (2) Jesus presents himself as the Messiah and an antitype of David; or (3) Jesus sees himself as greater than David and/or the Temple. Thus, scholars compare Jesus with David and postulate that Jesus has authority to ignore the law. Hence, Matthew 12:3-4 has been interpreted throu

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Smit, Peter-Ben. "Diversiteit in het onderwijs van het Nieuwe Testament: Over het nut van biografische, levensbeschouwelijke en culturele diversiteit." NTT Journal for Theology and the Study of Religion 68, no. 4 (2014): 277–96. http://dx.doi.org/10.5117/ntt2014.68.277.smit.

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This paper argues that attention for the biographical, ideological, and cultural diversity, as it is present in a typical New Testament class room, can be very productive, especially when paying attention to the intercultural hermeneutics involved. In fact, this approach leads to new scholarly insights, also of a historical nature, and may well be more viable and even more productive than a supposedly ‘neutral’ approach.

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Scarlat, Gina Luminița. "Principii de hermeneutică biblică la Sfântul Maxim Mărturisitorul." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 377–93. http://dx.doi.org/10.35219/teologie.2019.17.

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St. Maximus the Confessor excelled in four interpretative directions of the Orthodox theology: biblical, dogmatic, spiritual and liturgica. Better known as adogmatist involved in Christological disputes since the beginning of the sixth century, St. Maximus is less studies in terms of his contribution to the history of Eastern biblical hermeneutics. The research studies of his exegetical work are reduced numerically comparad to those that emphasiye his quality as a dogmatic, philocalic and liturgical theologian. And this may be due to the fact that St. Maximus the Confessor has not fully commen

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Franke, William. "Dante's 'New Life' and the New Testament: An Essay on the Hermeneutics of Revelation." Italianist 31, no. 3 (2011): 335–66. http://dx.doi.org/10.1179/ita.2011.31.3.335.

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Kim, Yung Suk. "Book Review: What is Asian America Biblical Hermeneutics? Reading The New Testament." Interpretation: A Journal of Bible and Theology 64, no. 1 (2010): 107. http://dx.doi.org/10.1177/002096431006400128.

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Iatan, Cristinel. "The Gospel of Matthew and the Pesher Interpretation." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (2023): 21–36. http://dx.doi.org/10.24193/subbto.2023.2.01.

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This study explores the pesher interpretation, a method of biblical exegesis used by the Qumran community, and whether early Christians like the author of Matthew's Gospel employed similar techniques. Since the 1950s, scholars have analysed the so-called “formula quotations” in Matthew, finding parallels with the pesharim commentaries found among the Dead Sea Scrolls. Krister Stendahl argued Matthew comes from a “school” using pesher to radically reinterpret Old Testament passages as fulfilled in Jesus. Others like Richard Longenecker also find Matthew employing this Second Temple Jewish metho

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McDonald, J. I. H. "Romans 13.1–7: A Test Case for New Testament Interpretation." New Testament Studies 35, no. 4 (1989): 540–49. http://dx.doi.org/10.1017/s0028688500015204.

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It is hardly necessary to emphasise the problematic nature of this passage. Its tragic misuse, in past and present, in the interests of supporting oppressive regimes and suppressing protest can neither be denied nor condoned. It is easy to lay the blame for such abusesat the door of non-contextual literalism, with its hidden agenda of endorsement of the status quo. Liberal interpreters, however, also work with a hidden agenda and cannot be allowed to assume that they know from the outset the ‘right’ interpretation of the passage.That is why we have described it as a test case for New Testament

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Tseng, Paul. "Conquest of Mythos by Logos." DIALOGO 10, no. 2 (2024): 138–46. http://dx.doi.org/10.51917/dialogo.2024.10.2.9.

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In the beginning was the Word, the Word is with God, and the Word is God. The Word was incarnated into flesh, who is full of truth and grace. And Jesus, the core figure in the New Testament, shows forth the glory and power of the Supreme God. The Scripture is the covenant and testimony of the Word, which should be interpreted in proper way to avoid the mythos. This paper concisely list the key consideration of exegetical theology, that is, hermeneutics. Through these key considerations, we can get a better understanding of the Word, which can help with our experience of the living Word. In add

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Bell, Allan. "On responsiveness: Interfacing hermeneutics and discourse interpretation." Discourse Studies 13, no. 5 (2011): 645–53. http://dx.doi.org/10.1177/1461445611412696.

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The nine responses to my focus article ‘Re-constructing Babel: Discourse analysis, hermeneutics and the Interpretive Arc’ are cross-disciplinary, as is the article itself. They come from discourse studies (Van Dijk, Billig, Wodak), cognitive science (Tepe, Yeari and Van den Broek, Van Dijk), Old Testament studies (Billig), hermeneutics (Pellauer, Scott-Baumann), history (Gardner) and literature (Pratt). I identify and address five main issues which I see these responses raising for discourse interpretation: the role of author intent and the original sociocultural context in interpretation; pri

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Connolly, Michele A. "Antipodean and Biblical Encounter: Postcolonial Vernacular Hermeneutics in Novel Form." Religions 10, no. 6 (2019): 358. http://dx.doi.org/10.3390/rel10060358.

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This article argues that in postcolonial and post-secular Australia, a country in which Christianity has been imported from Europe in the process of colonization in the eighteenth century by the British Empire, institutional Christianity is waning in influence. However, the article argues, Australian culture has a capacity for spiritual awareness provided it is expressed in language and idioms arising from the Australian context. R. S. Sugirtharajah’s concept of vernacular hermeneutics shows that a contemporary novel, The Shepherd’s Hut by Tim Winton, expresses Australian spirituality saturate

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Libby, James A. "Proposing Some New Ecliptics in New Testament Studies Enabled by Digital Humanities-Based Methods." Journal of Religion, Media and Digital Culture 5, no. 1 (2016): 89–135. http://dx.doi.org/10.1163/21659214-90000072.

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“Fragmentation” is a well-worn watchword in contemporary biblical studies. But is endless fragmentation across the traditional domains of epistemology, methodology and hermeneutics the inevitable future for the postmodern exercise of biblical scholarship? In our view, multiple factors mitigate against such a future, but two command our attention here. First, digital humanities itself, through its principled use of corpora, databases and computer-based methods, seems to be remarkably capable of producing findings with high levels of face validity (interpretive agreement) across multiple hermene

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Meeks, Wayne A. "A Hermeneutics of Social Embodiment." Harvard Theological Review 79, no. 1-3 (1986): 176–86. http://dx.doi.org/10.1017/s0017816000020447.

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When Krister Stendahl's article “Biblical Theology” appeared in the Interpreter's Dictionary of the Bible in 1962, it caused no little consternation in some circles. He insisted that the primary intellectual task of the biblical scholar was to make a clear distinction between what the text meant in its original setting and what it means. That ran directly counter to the practical aims of the dominant interpretive schools of the day, which wanted, as Karl Barth had once said, to dissolve “the differences between then and now.” Today the distinction for which Stendahl argued so lucidly is taken

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Ruthven, Jon. "Charismatic Theology and Biblical Emphases." Evangelical Quarterly: An International Review of Bible and Theology 69, no. 3 (1997): 217–36. http://dx.doi.org/10.1163/27725472-06903003.

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Biblical theology has demonstrated a sharp divergence in emphases between the New Testament and traditional systematic theology in the areas of hermeneutics, the Holy Spirit, the kingdom of God, soteriology, and faith, among others. Within traditional systematic theology, these doctrines evolved toward a common characteristic: the denial or evasion of their inherent charismatic significance. By contrast, the more objective discipline of biblical theology shows the New Testament emphases within these doctrines to be dominantly charismatic. Scientific interpretive procedures comprising content a

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Thurén, Lauri. "JOHN CHRYSOSTOM AS A RHETORICAL CRITIC: THE HERMENEUTICS OF AN EARLY FATHER." Biblical Interpretation 9, no. 2 (2001): 180–218. http://dx.doi.org/10.1163/156851501300139291.

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AbstractModern rhetorical investigations of the New Testament are based on either ancient or modern rhetorical textbooks, but pursued without due consideration of the way in which the early Christian writers, who were trained in rhetoric, studied the texts of the New Testament. Thus it is useful to ask, how did John Chrysostom understand the biblical rhetoric, and how did he utilize his own rhetorical education in the exegesis? He was well trained in rhetoric and thus probably had a natural way of reading the texts, without misinterpreting the persuasive elements. This provides us with a criti

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Slotemaker, John T. "‘“Fuisse in Forma Hominis” belongs to Christ Alone’: John Calvin's trinitarian hermeneutics in hisLectures on Ezekiel." Scottish Journal of Theology 68, no. 4 (2015): 421–36. http://dx.doi.org/10.1017/s0036930615000228.

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AbstractThe present article examines John Calvin's trinitarian and christological interpretation of Old Testament theophanies in hisPraelectioneson Ezekiel 1. The first section of the article treats Calvin's exegetical principles. It is noted that Calvin defends a strict set of rules for how to interpret Old Testament theophanies: in short, Calvin argues that if a passage presents the divine nature in the form of a human person, that given theophany must be interpreted as a representation of the second person of the Trinity, the Son of God (i.e. Jesus Christ). In defending this position, Calvi

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Білобрам, Орест. "Analysis of the New Testament texts on the problem of the Bible interpretation." Grani 23, no. 12 (2020): 12–19. http://dx.doi.org/10.15421/1720107.

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This article analyzes the texts of the New Testament for the use of references to the Old Testament by the authors. It explores how Jesus Christ, the apostles, and other characters in the pages of the Bible quoted, interpreted, and used the Old Testament texts when writing the New Testament texts. The New Testament texts are analyzed on the basis of biblical theology, beginning with the Gospel of Matthew and ending with the book of Revelation.Adherents of the Christian faith consider the Bible to be the most important book in their lives, as an authoritative, God-inspired Word of God. This enc

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Theissen, Gerd. "Om at forstå Bibelen i den moderne verden." Dansk Teologisk Tidsskrift 74, no. 4 (2011): 258–75. http://dx.doi.org/10.7146/dtt.v74i4.106396.

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The article gives an outline of New Testament hermeneutics based on a hermeneutic of religion. Religions are sign worlds constructed by human beings. They refer to transcendence, a foundational story, imply moral imperatives, and form a community. The Bible is the basis of the Christian sign world that is constructed by two axioms (monotheism and Christology) and many basic beliefs. The Bible interprets and initiates religious experience. The basic religious experiences are: an amazement of the mystery of being, an experience of absolute confidence and of responsibility (cf. Ludwig Wittgenstei

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Ibita, Ma Marilou S. "Mary and Maternal Health: Decolonizing Luke 1–2 Amidst the Crisis of Teen Pregnancy." Journal for the Study of the New Testament 47, no. 1 (2024): 77–92. http://dx.doi.org/10.1177/0142064x241262271.

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This study responds to the central question: ‘What do you see as the tasks, methods, and aims of New Testament studies, given the demands and priorities of the context in which you work?’ From a decolonizing perspective, biblical scholarship’s crucial role is fostering interdisciplinary approaches to help address 21st-century challenges set within the communal see-judge-act-evaluate-celebrate/ritualize framework. As a test case, this study characterizes Mary, her maternal health, and the perils of pregnancy in Luke 1–2 from a decolonizing angle within the context of the teenage pregnancy crisi

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Mar, Leonard P. "A Pentecostal perspective on the use of Psalms of Lament in worship." Verbum et Ecclesia 29, no. 1 (2008): 91–109. http://dx.doi.org/10.4102/ve.v29i1.7.

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The idea of lament as part of human worship experience is foreign within the Pentecostal tradition. This is the case not only in Pentecostal literature, but also in Pentecostal liturgy. This negative viewpoint regarding the place of lament in worship goes hand in hand with the negativity towards the whole of the Old Testament within the Pentecostal tradition. Pentecostals usually regard the New Testament as more applicable to the life and worship of the Church. This viewpoint is in contrast with Pentecostal hermeneutics, with its emphasis on “shared experience”. The aim of this paper is to sho

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Bouma, David. "The Resurrection in the Work of Klaus Berger." AUC THEOLOGICA 11, no. 2 (2022): 183–98. http://dx.doi.org/10.14712/23363398.2022.11.

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This article offers selected thoughts of the recently deceased New Testament scholar Klaus Berger (1940–2020). In the first part of the text, I will introduce some of his systematising theses concerning the theme of Easter. I will first present three critical suggestions on the topic under discussion and then give space to an equal number of his positive statements. In the second part of the text, I will introduce the original interpretation of 1 Cor. 15 as found in Berger’s monumental work Kommentar zum Neuem Testament. Berger’s interpretation of 1 Cor. 15 will thus complement the reflection

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Jonker, Louis. "CROSSING BOUNDARIES. THE TRANSFORMATIVE POTENTIAL OF INTERCULTURAL BIBLE READING IN SECULAR / POST-SECULAR CONTEXTS." Scriptura 120, no. 1 (2021): 1–13. http://dx.doi.org/10.7833/120-1-1982.

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Intercultural biblical hermeneutics is a fairly recent development in biblical scholarship in general. It emphasises that biblical interpretation almost always takes place in contexts where an array of cultural values and beliefs determine the outcome of the interpretative process. Although this branch of biblical hermeneutics emerged from the need to reflect theoretically on how Christians from different socio-cultural and socio-economic contexts engage the biblical texts, and one another on account of those texts, this approach may also be widened to include the interpretation of the Bible i

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Trupbergenov, Abay. "The development of comparative Jewish hermeneutics of the Gospel of Matthew." Issues of Theology 6, no. 1 (2024): 45–62. http://dx.doi.org/10.21638/spbu28.2024.103.

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The article examines the historical development of comparative Jewish hermeneutic studies of the Gospel of Matthew starting with the 17th century. The research pays special attention to the stages of formation, to obstacles and their overcoming, and to the nature of the development of comparative works. It introduces a comparison of two parallel traditions in these studies — Christian and Jewish. The main methodological approaches of Christian and Jewish scholars come from historical criticism and philology. They transcend religious boundaries and bring academicism to comparative studies. Howe

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Fiorenza, Elisabeth Schüssler. "Rhetorical Situation and Historical Reconstruction in 1 Corinthians." New Testament Studies 33, no. 3 (1987): 386–403. http://dx.doi.org/10.1017/s002868850001434x.

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In the past fifteen years or so New Testament scholars have sought to balance the predominantly historical orientation of biblical studies with insights and methods derived from literary studies and literary criticism. In addition, discussions of hermeneutics and pastoral ‘application’ have attempted to replace the overall framework of meaning that has been eroded by the eclipse of biblical theology understood as salvation history. Finally, the studies of the social world of early Christianity have focused anew on the social-political situation and economic-cultural conditions of the New Testa

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Piovanelli, Pierluigi. "What Is a Christian Apocryphal Text and How Does It Work? Some Observations on Apocryphal Hermeneutics." NTT Journal for Theology and the Study of Religion 59, no. 1 (2005): 31–40. http://dx.doi.org/10.5117/ntt2005.59.031.piov.

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Abstract The new trend in the study of Christian apocryphal texts is to include among them not only the traditional ‘New Testament apocrypha’, but also other texts written later than the first centuries of our era, or clearly reworked in the Middle Ages. Behind this wider choice stands the opinion of Éric Junod and Jean-Claude Picard that there is no temporal limit for the rise of apocryphal texts. Using the evidence provided by some modern ‘strange new Gospels’, I argue that the process of producing apocryphal narratives is the outcome of a creative exegesis that is still at work in many cult

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